Difference between revisions of "Flourishing of Vajrayāna Buddhism in Bhutan and its Way Forward: An Opening Address"
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| + | by Leytshog [[Lopön]] | ||
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| + | I would like to talk briefly about the {{Wiki|status}} of [[Vajrayāna Buddhism]] in [[Bhutan]] and its way forward. There are two different [[traditions]] of [[Vajrayāna Buddhism]], the old and the [[new tradition]]. The [[Nyingma]] (Old) [[Tradition]] First, let me introduce the arrival | ||
| − | + | and [[propagation]] of the old [[tradition]] of the [[Vajrayāna Buddhism]]. It was during the [[Iron Tiger Year]] in the 8th Century AD that [[Guru Padmasambhava]] arrived in [[Bumthang]] from [[India]]. [[Guru Rinpoche]] restored the life-soul of [[King]] [[Sindhu Raja]] and saved his [[life]], took the {{Wiki|princess}} [[Tashi]] Khewdren as his [[consort]] and blessed the barbaric land. Towards the end of the 8th century, [[Guru Padmasambhava]] came | |
| − | and | + | to [[Bhutan]]. He founded and blessed many [[sacred]] sites [[including]] Singye [[Dzong]] and [[Paro]] [[Taktshang]] Singye Samdrup. He spent at least three months in these [[sacred]] sites, practicing and [[teaching]] the [[sacred]] teachings of the [[Three Yogas]] benefitting {{Wiki|innumerable}} |
| − | + | [[fortunate]] practitioners. Besides, for {{Wiki|future}} [[disciples]] he left [[Mandalas]], selfcreated images of [[deities]], hid numerous {{Wiki|artifacts}}, and left [[body]], hand and footprints and [[scriptural]] [[treasures]] beyond [[imagination]]. In brief, he travelled all over the country, thereby turning this country into a [[sacred]] and {{Wiki|ideal}} place for practicing [[Vajrayāna]]. [[Guru Rinpoche]] said: | |
| − | + | ||
| − | fortunate practitioners. Besides, for future disciples he left Mandalas, selfcreated images of deities, hid numerous artifacts, and left body, hand and footprints and scriptural treasures beyond imagination. In brief, he travelled all over the country, thereby turning this country into a sacred and ideal place for practicing Vajrayāna. Guru Rinpoche said: | ||
| − | |||
| − | Just by being in the area one will achieve accomplishment Therefore, my disciples and followers practicing the Buddha Dharma Go to the sacred hidden land in the south. | + | Just by being in the area one will achieve [[accomplishment]] Therefore, my [[disciples]] and followers practicing the [[Buddha Dharma]] Go to the [[sacred]] [[hidden land]] in the [[south]]. |
| − | And…. Find secluded caves in the sacred southern land and practice; That way, accomplishment requiring seven years in Tibet Will be achieved within seven days in that place. | + | And…. Find secluded [[caves]] in the [[sacred]] southern land and practice; That way, [[accomplishment]] requiring seven years [[in Tibet]] Will be achieved within seven days in that place. |
| − | Over the period of time, in accordance with their respective prophesies, among the 25 disciples of the Canonical and Terma traditions, several including Langchen Pelgi Singye, Omniscient Longchen Rabjampa, Terton Sherub Mebar, Terchen Dorji Lingpa, | + | Over the period of time, in accordance with their respective [[prophesies]], among the [[25 disciples]] of the {{Wiki|Canonical}} and [[Terma traditions]], several [[including]] Langchen Pelgi Singye, [[Omniscient]] [[Longchen Rabjampa]], [[Terton]] Sherub Mebar, [[Terchen Dorji Lingpa]], |
| − | Drubthob Thangthong Gyalpo, Terton Tshering Dorji, Terchen Pema Lingpa and his successors propagated the so-called “distant | + | [[Drubthob]] [[Thangthong Gyalpo]], [[Terton]] [[Tshering]] [[Dorji]], Terchen [[Pema Lingpa]] and his successors propagated the so-called “distant [[transmission]]” [[lineage]], the [[direct lineage]] of the [[revealed treasures]] and the profound [[lineage]] of the [[pure vision]]. These [[saints]] contributed immensely to the [[propagation]] of the [[Nyingma tradition]] in this country, which flourishes even to this day. The [[Sarma]] |
| − | (New) Tradition Second, let me introduce how the “New” Vajrayāna tradition came and flourished in Bhutan. Buddha Shakyamuni first generated the wish to attain enlightenment and develop Bodhicitta. Gradually he perfected the completion, ripening and accomplishment stages and perfected the four paths of learning and crossed the Ten Bhumis ( | + | (New) [[Tradition]] Second, let me introduce how the “New” [[Vajrayāna]] [[tradition]] came and flourished in [[Bhutan]]. [[Buddha Shakyamuni]] first generated the wish to [[attain enlightenment]] and develop [[Bodhicitta]]. Gradually he perfected the completion, ripening and [[accomplishment]] stages and perfected the [[four paths]] of {{Wiki|learning}} and crossed the [[Ten Bhumis]] (“[[levels of attainment]]”). Finally, he |
| − | achieved enlightenment under the Bodhi Tree in Bodhgaya and turned the wheel of Dharma consisting of 84,000 teachings in accordance with the requirements and ability of the disciples. These teachings can be summarized into two distinctive approaches, the causal philosophical vehicle or dialectical approach, and the resultant vehicle or the method of taking fruition as the path. The latter | + | achieved [[enlightenment]] under the [[Bodhi Tree]] in [[Bodhgaya]] and turned the [[wheel of Dharma]] consisting of 84,000 teachings in accordance with the requirements and ability of the [[disciples]]. These teachings can be summarized into two {{Wiki|distinctive}} approaches, the causal [[philosophical]] [[vehicle]] or [[dialectical]] approach, and the [[resultant vehicle]] or the method of taking [[fruition]] as the [[path]]. The [[latter]] |
| − | known as the Vajrayāna tradition was taught by the Buddha at the age of seventy-nine at Amravati. A vast set of teachings were taught that were received and later written in different languages including Sanskrit, and were preserved in the pure realm of Vajrapani, Shambhala and the celestial world. Later these sacred teachings were revealed and made available in our world by great | + | known as the [[Vajrayāna]] [[tradition]] was [[taught]] by the [[Buddha]] at the age of seventy-nine at [[Amravati]]. A vast set of teachings were [[taught]] that were received and later written in different [[languages]] [[including]] [[Sanskrit]], and were preserved in the [[pure realm]] of [[Vajrapani]], [[Shambhala]] and the [[celestial]] [[world]]. Later these [[sacred]] teachings were revealed and made available in our [[world]] by great |
| − | Mahasiddhas like King Visukalpa, Saraha and Nagarjuna. One such master was great Indian adept Tilopa (988–1069), who was believed to be an emanation of Cakrasamvara, and who had symbolically received these teachings from four great Gurus representing four different traditions. During the renunciation practice, he went to Oddiyana, revealed and brought the three jewel lineages of the so-called “Whispering Dakini | + | [[Mahasiddhas]] like [[King]] [[Visukalpa]], [[Saraha]] and [[Nagarjuna]]. One such [[master]] was great [[Indian]] {{Wiki|adept}} [[Tilopa]] (988–1069), who was believed to be an [[emanation]] of [[Cakrasamvara]], and who had [[symbolically]] received these teachings from four great [[Gurus]] representing four different [[traditions]]. During the [[renunciation]] practice, he went to [[Oddiyana]], revealed and brought the [[three jewel]] [[lineages]] of the so-called “Whispering [[Dakini]] [[Transmission]]” of |
| − | the Cakrasamvara teachings. On the way back to East Bengal, he picked up the nine teachings of the | + | the [[Cakrasamvara]] teachings. On the way back to [[East]] {{Wiki|Bengal}}, he picked up the nine teachings of the “[[Formless]] [[Dakini Hearing Lineage]]”. Contemplating these teachings while he pounded sesame, he finally [[attained enlightenment]] or [[Siddhi]]. He went to the [[pure realm]] of [[Akanishtha]], [[Tilopa]] met [[Buddha Vajradhara]], and received many teachings of the contemplation stages condensed into four and |
| − | six stages, and the realization stages abridged into five and four courses. He returned to the human realm and started the Kargyud tradition. There are stories that he had three times liberated all sentient beings living in the thirteen provinces of East Bengal | + | six stages, and the [[realization]] stages abridged into five and four courses. He returned to the [[human realm]] and started the [[Kargyud]] [[tradition]]. There are stories that he had three times {{Wiki|liberated}} all [[sentient beings]] living in the thirteen provinces of [[East]] {{Wiki|Bengal}} |
| − | into the celestial realm. Among Tilopa’s disciples, the most outstanding was Pandit Naropa, the crown jewel of all scholars, who had taught at Nalanda University for many years. Through blessings and prophecy of the Wisdom Dakini and Cakrasamvara, he finally | + | into the [[celestial realm]]. Among [[Tilopa’s]] [[disciples]], the most outstanding was [[Pandit]] [[Naropa]], the {{Wiki|crown}} [[jewel]] of all [[scholars]], who had [[taught]] at [[Nalanda University]] for many years. Through [[blessings]] and {{Wiki|prophecy}} of the [[Wisdom Dakini]] and [[Cakrasamvara]], he finally |
| − | met Tilopa, and propitiated him with twelve minor and twelve major hardships and services. Naropa also attained Siddhi after Tilopa hit him with his sandal. He received all teachings and thereafter the two became equal in realization. Thus, they were referred to | + | met [[Tilopa]], and propitiated him with twelve minor and twelve major {{Wiki|hardships}} and services. [[Naropa]] also [[attained]] [[Siddhi]] after [[Tilopa]] hit him with his sandal. He received all teachings and thereafter the two became {{Wiki|equal}} in [[realization]]. Thus, they were referred to |
| − | as the Two Excelled Ones. Then, as per the prophecy left by Guru Padmasambhava that “an emanation of Drombipa (one of the 84 Mahasiddhas), who will be known as a translator Named as Lodre will be born in the southern region,” the Tibetan adept Marpa Choki | + | as the Two Excelled Ones. Then, as per the {{Wiki|prophecy}} left by [[Guru Padmasambhava]] that “an [[emanation]] of Drombipa (one of the [[84 Mahasiddhas]]), who will be known as a [[translator]] Named as Lodre will be born in the southern region,” the [[Tibetan]] {{Wiki|adept}} [[Marpa]] Choki |
| − | Lodre (1012 – 1097) with great courage and effort went to India three times and spent over twenty-five years studying under hundreds of great masters, but principally by Naropa and Maitripa (1007-1078). Finally, at Phulahari, he received teachings on | + | Lodre (1012 – 1097) with great [[courage]] and [[effort]] went to [[India]] three times and spent over twenty-five years studying under hundreds of great [[masters]], but principally by [[Naropa]] and [[Maitripa]] (1007-1078). Finally, at Phulahari, he received teachings on |
| − | Hevajra, Whispering Dakini and Rongyom (process of equalizing taste) from Naropa, practiced and attained Siddhi. He also received the essence of meditational instructions from Maitripa, the Father Tantra from Yeshi Nyingpo, the Mother Tantra from Zhiwa Zangpo, | + | [[Hevajra]], Whispering [[Dakini]] and Rongyom (process of equalizing {{Wiki|taste}}) from [[Naropa]], practiced and [[attained]] [[Siddhi]]. He also received the [[essence]] of [[meditational]] instructions from [[Maitripa]], the [[Father Tantra]] from [[Yeshi]] [[Nyingpo]], the [[Mother Tantra]] from [[Zhiwa Zangpo]], |
| − | and the Denzhi (the “Four Seats” or Catuhpita, an Anuttara Mother Tantra) from his Lady, Cham Niguma, etc. Thus, after receiving so many teachings and becoming a reservoir of Dharma, he became master of the five Kayas. With numerous collections of sutra books, he | + | and the Denzhi (the “Four Seats” or Catuhpita, an [[Anuttara]] [[Mother Tantra]]) from his Lady, [[Cham]] [[Niguma]], etc. Thus, after receiving so many teachings and becoming a reservoir of [[Dharma]], he became [[master]] of the five [[Kayas]]. With numerous collections of [[sutra]] [[books]], he |
| − | returned to Tibet and began to tutor many disciples including those who came to be known as “the four pillars.” A disciple of one of the four pillars was the great Milarepa (1040? – 1123?) from Gungthang. He was the upholder of the oral instruction of the six | + | returned to [[Tibet]] and began to tutor many [[disciples]] [[including]] those who came to be known as “the four pillars.” A [[disciple]] of one of the four pillars was the great [[Milarepa]] (1040? – 1123?) from [[Gungthang]]. He was the upholder of the [[oral instruction]] of the [[six treatises]] of [[Naropa]] [[including]] “the union of mixing and ejecting of [[consciousness]]”. In the beginning, he was put to a rigorous [[purification]] process to annihilate all of his [[accumulated]] [[sins]], then gradually [[initiated]] into the [[sacred]] practices, and finally |
| − | + | given the {{Wiki|responsibility}} of upholding the [[practice lineage]], like filling the [[vase]] to the brim. He also practiced rigorously at Tanyaphug, Drakartaso, and Lachigang and, spreading the [[practice lineage]] far and wide, he became the {{Wiki|crown}} [[jewel]] of all practitioners. Whoever heard his [[name]] generated deep | |
| − | |||
| − | + | [[devotion]] and [[attained liberation]]. Thus, he contributed immensely to the [[propagation]] of the [[Buddha Dharma]]. Then, among the heart-sons of [[Milarepa]], the most [[excellent one]] was the great, [[Gampopa]] (1079-1153), the Sun-like [[disciple]] who was prophesized by [[Guru Padmasambhava]] in the words: I will be born as the great [[physician]] of lower [[Nyel]] There will appear a host of practitioners of [[essence]]. | |
| − | devotion and attained liberation. Thus, he contributed immensely to the propagation of the Buddha Dharma. Then, among the heart-sons of Milarepa, the most excellent one was the great, Gampopa (1079-1153), the Sun-like disciple who was prophesized by Guru Padmasambhava in the words: I will be born as the great physician of lower Nyel There will appear a host of practitioners of essence. | ||
| − | To him, Milarepa bestowed all teachings, in their totality, like ‘filling the vase to the brim’ including the sacred Whispering Dakini teachings. He became accomplished in the practice and achieved realization. He propagated the combined tradition of the | + | To him, [[Milarepa]] bestowed all teachings, in their {{Wiki|totality}}, like ‘filling the [[vase]] to the brim’ [[including]] the [[sacred]] Whispering [[Dakini]] teachings. He became accomplished in the practice and achieved [[realization]]. He propagated the combined [[tradition]] of the |
| − | Kadampa and Mahamudra teachings later known as the Dagpo Kargyud tradition. Thus, the conceptual principal philosophy of the Mahamudra known as | + | [[Kadampa]] and [[Mahamudra teachings]] later known as the Dagpo [[Kargyud]] [[tradition]]. Thus, the {{Wiki|conceptual}} [[principal]] [[philosophy]] of the [[Mahamudra]] known as “[[Gampopa’s]] [[tradition]] of [[realization]]” came into [[existence]]. [[Milarepa’s]] “Moon-like” [[disciple]] [[Rechung]] [[Dorji]] [[Drakpa]] |
| − | went to India as per his command of Guru. He received teachings on the practice and propitiation of Amitayus from Machig Drupai Gyalmo, and sacred teachings of the formless Dakinis and the six treatises from Tiphupa, and then returned to Tibet. He also | + | went to [[India]] as per his command of [[Guru]]. He received teachings on the practice and propitiation of [[Amitayus]] from [[Machig]] Drupai [[Gyalmo]], and [[sacred]] teachings of the [[formless]] [[Dakinis]] and the [[six treatises]] from [[Tiphupa]], and then returned to [[Tibet]]. He also |
| − | realized the ultimate nature and attained Siddhi. Both “Instruction manuals of | + | [[realized]] the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] and [[attained]] [[Siddhi]]. Both “Instruction manuals of [[Rechungpa]]” and “[[Gampopa’s]] [[tradition]] of [[realization]]” eventually were passed down to [[Tsangpa]] [[Jare]]. [[Tsangpa]] [[Jare]] (1161-1211) was the undisputed dual [[reincarnation]] of the [[Indian scholar]]- |
| − | adapt Panchen Naropa and the crown jewel of all Kargyud tradition, Gampopa. He was prophesized by Buddha in the words: In the place called Sa A person with the name Ja [rGya] Will appear, who is emanation of Naropa. | + | adapt [[Panchen]] [[Naropa]] and the {{Wiki|crown}} [[jewel]] of all [[Kargyud]] [[tradition]], [[Gampopa]]. He was prophesized by [[Buddha]] in the words: In the place called Sa A [[person]] with the [[name]] [[Ja]] [rGya] Will appear, who is [[emanation]] of [[Naropa]]. |
| − | As per the directives of the Dakini, he went to Tsari and opened the sacred site. Cakrasamvara and Vajrayogini blessed him. Meditating for three months without releasing his crossed leg, he was blessed by the seven Buddhas from whom he received the seven | + | As per the directives of the [[Dakini]], he went to [[Tsari]] and opened the [[sacred]] site. [[Cakrasamvara]] and [[Vajrayogini]] blessed him. [[Meditating]] for three months without releasing his crossed leg, he was blessed by the [[seven Buddhas]] from whom he received the seven |
| − | teachings of interdependent origination. Later the teachings came to be known as | + | teachings of [[interdependent origination]]. Later the teachings came to be known as “[[Tsangpa]] Jare’s classified teachings on [[interdependent origination]]”. Thus, he propagated the union of these [[three lineages]]. Within this [[tradition]], it was said that “the [[Upper Drukpa]] spread like the {{Wiki|stars}} in the sky; the [[Lower Drukpa]] spread like the silt of the [[earth]]; and the [[Middle Drukpa]] spread |
| − | like the dust mote in a sunbeam.” Gradually the tradition spread far and wide, proverbially “as far as eighteen days of a vulture’s flight”. During that period, it was also said that “half of the Tibetan population were | + | like the dust mote in a sunbeam.” Gradually the [[tradition]] spread far and wide, proverbially “as far as eighteen days of a vulture’s flight”. During that period, it was also said that “half of the [[Tibetan]] population were |
| − | Drukpas, half of the Drukpas were mendicants and, half of the mendicants were Siddhis.” From the Middle Drukpa, the family and throne holder of the Drukpa tradition, Zhabdrung Ngawang Namgyal, the unison emanation of Avaloketeshvara and Padmasambhava was born. As per Guru Padmasambhava’s prophecy: Drukpa Tsangpa Jare, who is the emanation of Namkai Nyingpo Who will be known as Ngawang will come to the southern land. | + | [[Drukpas]], half of the [[Drukpas]] were {{Wiki|mendicants}} and, half of the {{Wiki|mendicants}} were [[Siddhis]].” From the [[Middle Drukpa]], the [[family]] and [[throne holder]] of the [[Drukpa tradition]], [[Zhabdrung Ngawang Namgyal]], the [[unison]] [[emanation]] of [[Avaloketeshvara]] and [[Padmasambhava]] was born. As per [[Guru Padmasambhava’s]] {{Wiki|prophecy}}: [[Drukpa]] [[Tsangpa]] [[Jare]], who is the [[emanation]] of [[Namkai Nyingpo]] Who will be known as [[Ngawang]] will come to the southern land. |
| − | Again, Padmasambhava said in the text “stag sham khog dbub” that: The person named | + | Again, [[Padmasambhava]] said in the text “stag [[sham]] khog dbub” that: The [[person]] named “[[Ngag]]” mastered in the [[Tantric]] [[art]] Will {{Wiki|rule}} the South-Western land and bring [[peace]] in the region. |
| − | From the “sku lha mkha’ ri” prophecy: From the Ja [rGya] clan prevailing in Tsang, A wisdom embodiment of Pema Gyalpo will appear briefly in the Ngari and Tsang region; He will be heard far and wide like the Thunder Dragon in the region of U-Tsang and the southern land. | + | From the “sku [[lha]] mkha’ ri” {{Wiki|prophecy}}: From the [[Ja]] [rGya] {{Wiki|clan}} prevailing in [[Tsang]], A [[wisdom]] [[embodiment]] of [[Pema Gyalpo]] will appear briefly in the [[Ngari]] and [[Tsang]] region; He will be heard far and wide like the [[Thunder Dragon]] in the region of [[U-Tsang]] and the southern land. |
| − | Therefore, as per the above prophecy, and as reiterated by Mahakala’s offering of the region as his domain of influence, Zhabdrung Rinpoche came to Bhutan in 1616 AD. He propagated the Buddha Dharma and the Palden Drukpa tradition in particular, emphasizing the | + | Therefore, as per the above {{Wiki|prophecy}}, and as reiterated by [[Mahakala’s]] [[offering]] of the region as his domain of influence, [[Zhabdrung Rinpoche]] came to [[Bhutan]] in 1616 AD. He propagated the [[Buddha Dharma]] and the [[Palden Drukpa]] [[tradition]] in particular, {{Wiki|emphasizing}} the |
| − | |||
| − | |||
| − | |||
| − | |||
| − | |||
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| − | + | {{Wiki|subtle}} phase of creative [[meditation]] on the Nine [[Deities]] and [[realization]] instructions on the five completion stages. In addition, he adopted the {{Wiki|rule}} of law based on the [[ten virtuous deeds]] and sixteen {{Wiki|codes}} of conduct in line with those [[Bodhisattva]] [[incarnate]] [[kings]] | |
| − | + | of [[India]] and [[Tibet]]. Thus, he brought the whole country under the golden [[yoke]] of one {{Wiki|political}} administration and gently [[bound]] the [[people]] together with the silken scarf [[knot]] of [[religious]] administration. During this period, as per the command of [[Zhabdrung Rinpoche]], in addition to the [[tradition]] of the founding [[masters]] known as the “Pha [[Chos]]”, unique [[traditions]] of the sons or the successive followers known as the “Bu [[Chos]]” were added by [[Desi]] Umzey. He established the three unique [[traditions]] of Gar (dances), [[Thig]] ([[arts]]) and [[Yang]] ([[ritual]] performances). Along with the [[traditional]] system, new suitable features and permissible textures were added to make them unique [[Bhutanese]] [[traditions]]. | |
| − | + | Future Prospect of [[Vajrayāna]] [[Tradition]] Third, let me address the {{Wiki|future}} of [[Vajrayāna]] in [[Bhutan]] and its way forward. Through the [[benevolence]] and farsighted guidance of our successive [[kings]], [[Bhutan]] is giving due [[consideration]] and {{Wiki|emphasis}} on our unique {{Wiki|culture}}, | |
| − | + | which is based on [[Buddhist principles]]. In addition, the [[Bhutanese]] population believes in the {{Wiki|principles}} of [[Karma]] and [[interdependent origination]]. We are {{Wiki|aware}} of the fact that our {{Wiki|culture}} originated from [[Buddhism]]. The [[development]] policy of His Majesty the [[King]], | |
| − | + | cabinet and the public is [[Gross National Happiness]] (GNH). The main means to achieve GNH is also the [[Buddha Dharma]]. For, in order to make sure that the source, the [[Sangha]] flourishes for all times to come, [[Zhabdrung Rinpoche]] appointed [[Je Khenpos]] as his [[spiritual]] successors. A chain of succession to the golden [[Vajra throne]] continues until today. [[His Holiness]] [[Trulku]] [[Jigme]] Choeda is the 70th [[Je Khenpo]]. In order to promulgate the three [[sacred]] sources of teachings of the Pha [[Chos]], Their Majesties the [[Kings]] and Their Holiness the [[Je Khenpos]] opened several institutes for higher [[Buddhist]] {{Wiki|learning}}, led by [[Tango]] [[Buddhist University]]. Several [[meditation centers]] | |
| − | + | were also opened led by the [[Cheri]] Drubdey Tewa. This ensured [[sustenance]] and continuity of the [[sacred]] teachings and instructions. Similarly, in order to safeguard and promote the Bu [[Chos]] comprising the [[arts]] of dances, creations and [[chants]], the performing [[arts]] [[division]] led by the [[Chant Master]] maintained the continuity of the [[chants]], [[Mudras]] and [[music]]. Likewise, the Kilkhor ([[Mandala]]) | |
| − | + | [[Division]] and Lhadri (Painting) [[Division]] continued [[teaching]] and {{Wiki|learning}} these unique [[arts]]. The Choengyer took control of the [[Dance]] [[Division]] and has gained coverage and [[popularity]] in all Rabdeys (District [[Monk]] [[Body]]) in all 20 districts due to annual [[Tsechu]] (Mask | |
| + | [[Dance]]) {{Wiki|Festivals}}. Conclusion In conclusion, [[looking at]] the [[sustenance]] and growth of all our [[religious]] [[tradition]] of the great founding [[masters]] and the unique [[tradition]] of successive followers, the [[Vajrayāna]] [[tradition]] of [[Buddhism]] is likely to prevail in [[Bhutan]] for many more centuries to come. | ||
Latest revision as of 14:03, 18 December 2020
by Leytshog Lopön
I would like to talk briefly about the status of Vajrayāna Buddhism in Bhutan and its way forward. There are two different traditions of Vajrayāna Buddhism, the old and the new tradition. The Nyingma (Old) Tradition First, let me introduce the arrival
and propagation of the old tradition of the Vajrayāna Buddhism. It was during the Iron Tiger Year in the 8th Century AD that Guru Padmasambhava arrived in Bumthang from India. Guru Rinpoche restored the life-soul of King Sindhu Raja and saved his life, took the princess Tashi Khewdren as his consort and blessed the barbaric land. Towards the end of the 8th century, Guru Padmasambhava came
to Bhutan. He founded and blessed many sacred sites including Singye Dzong and Paro Taktshang Singye Samdrup. He spent at least three months in these sacred sites, practicing and teaching the sacred teachings of the Three Yogas benefitting innumerable
fortunate practitioners. Besides, for future disciples he left Mandalas, selfcreated images of deities, hid numerous artifacts, and left body, hand and footprints and scriptural treasures beyond imagination. In brief, he travelled all over the country, thereby turning this country into a sacred and ideal place for practicing Vajrayāna. Guru Rinpoche said:
Just by being in the area one will achieve accomplishment Therefore, my disciples and followers practicing the Buddha Dharma Go to the sacred hidden land in the south.
And…. Find secluded caves in the sacred southern land and practice; That way, accomplishment requiring seven years in Tibet Will be achieved within seven days in that place.
Over the period of time, in accordance with their respective prophesies, among the 25 disciples of the Canonical and Terma traditions, several including Langchen Pelgi Singye, Omniscient Longchen Rabjampa, Terton Sherub Mebar, Terchen Dorji Lingpa,
Drubthob Thangthong Gyalpo, Terton Tshering Dorji, Terchen Pema Lingpa and his successors propagated the so-called “distant transmission” lineage, the direct lineage of the revealed treasures and the profound lineage of the pure vision. These saints contributed immensely to the propagation of the Nyingma tradition in this country, which flourishes even to this day. The Sarma
(New) Tradition Second, let me introduce how the “New” Vajrayāna tradition came and flourished in Bhutan. Buddha Shakyamuni first generated the wish to attain enlightenment and develop Bodhicitta. Gradually he perfected the completion, ripening and accomplishment stages and perfected the four paths of learning and crossed the Ten Bhumis (“levels of attainment”). Finally, he
achieved enlightenment under the Bodhi Tree in Bodhgaya and turned the wheel of Dharma consisting of 84,000 teachings in accordance with the requirements and ability of the disciples. These teachings can be summarized into two distinctive approaches, the causal philosophical vehicle or dialectical approach, and the resultant vehicle or the method of taking fruition as the path. The latter
known as the Vajrayāna tradition was taught by the Buddha at the age of seventy-nine at Amravati. A vast set of teachings were taught that were received and later written in different languages including Sanskrit, and were preserved in the pure realm of Vajrapani, Shambhala and the celestial world. Later these sacred teachings were revealed and made available in our world by great
Mahasiddhas like King Visukalpa, Saraha and Nagarjuna. One such master was great Indian adept Tilopa (988–1069), who was believed to be an emanation of Cakrasamvara, and who had symbolically received these teachings from four great Gurus representing four different traditions. During the renunciation practice, he went to Oddiyana, revealed and brought the three jewel lineages of the so-called “Whispering Dakini Transmission” of
the Cakrasamvara teachings. On the way back to East Bengal, he picked up the nine teachings of the “Formless Dakini Hearing Lineage”. Contemplating these teachings while he pounded sesame, he finally attained enlightenment or Siddhi. He went to the pure realm of Akanishtha, Tilopa met Buddha Vajradhara, and received many teachings of the contemplation stages condensed into four and
six stages, and the realization stages abridged into five and four courses. He returned to the human realm and started the Kargyud tradition. There are stories that he had three times liberated all sentient beings living in the thirteen provinces of East Bengal
into the celestial realm. Among Tilopa’s disciples, the most outstanding was Pandit Naropa, the crown jewel of all scholars, who had taught at Nalanda University for many years. Through blessings and prophecy of the Wisdom Dakini and Cakrasamvara, he finally
met Tilopa, and propitiated him with twelve minor and twelve major hardships and services. Naropa also attained Siddhi after Tilopa hit him with his sandal. He received all teachings and thereafter the two became equal in realization. Thus, they were referred to
as the Two Excelled Ones. Then, as per the prophecy left by Guru Padmasambhava that “an emanation of Drombipa (one of the 84 Mahasiddhas), who will be known as a translator Named as Lodre will be born in the southern region,” the Tibetan adept Marpa Choki
Lodre (1012 – 1097) with great courage and effort went to India three times and spent over twenty-five years studying under hundreds of great masters, but principally by Naropa and Maitripa (1007-1078). Finally, at Phulahari, he received teachings on
Hevajra, Whispering Dakini and Rongyom (process of equalizing taste) from Naropa, practiced and attained Siddhi. He also received the essence of meditational instructions from Maitripa, the Father Tantra from Yeshi Nyingpo, the Mother Tantra from Zhiwa Zangpo,
and the Denzhi (the “Four Seats” or Catuhpita, an Anuttara Mother Tantra) from his Lady, Cham Niguma, etc. Thus, after receiving so many teachings and becoming a reservoir of Dharma, he became master of the five Kayas. With numerous collections of sutra books, he
returned to Tibet and began to tutor many disciples including those who came to be known as “the four pillars.” A disciple of one of the four pillars was the great Milarepa (1040? – 1123?) from Gungthang. He was the upholder of the oral instruction of the six treatises of Naropa including “the union of mixing and ejecting of consciousness”. In the beginning, he was put to a rigorous purification process to annihilate all of his accumulated sins, then gradually initiated into the sacred practices, and finally
given the responsibility of upholding the practice lineage, like filling the vase to the brim. He also practiced rigorously at Tanyaphug, Drakartaso, and Lachigang and, spreading the practice lineage far and wide, he became the crown jewel of all practitioners. Whoever heard his name generated deep
devotion and attained liberation. Thus, he contributed immensely to the propagation of the Buddha Dharma. Then, among the heart-sons of Milarepa, the most excellent one was the great, Gampopa (1079-1153), the Sun-like disciple who was prophesized by Guru Padmasambhava in the words: I will be born as the great physician of lower Nyel There will appear a host of practitioners of essence.
To him, Milarepa bestowed all teachings, in their totality, like ‘filling the vase to the brim’ including the sacred Whispering Dakini teachings. He became accomplished in the practice and achieved realization. He propagated the combined tradition of the
Kadampa and Mahamudra teachings later known as the Dagpo Kargyud tradition. Thus, the conceptual principal philosophy of the Mahamudra known as “Gampopa’s tradition of realization” came into existence. Milarepa’s “Moon-like” disciple Rechung Dorji Drakpa
went to India as per his command of Guru. He received teachings on the practice and propitiation of Amitayus from Machig Drupai Gyalmo, and sacred teachings of the formless Dakinis and the six treatises from Tiphupa, and then returned to Tibet. He also
realized the ultimate nature and attained Siddhi. Both “Instruction manuals of Rechungpa” and “Gampopa’s tradition of realization” eventually were passed down to Tsangpa Jare. Tsangpa Jare (1161-1211) was the undisputed dual reincarnation of the Indian scholar-
adapt Panchen Naropa and the crown jewel of all Kargyud tradition, Gampopa. He was prophesized by Buddha in the words: In the place called Sa A person with the name Ja [rGya] Will appear, who is emanation of Naropa.
As per the directives of the Dakini, he went to Tsari and opened the sacred site. Cakrasamvara and Vajrayogini blessed him. Meditating for three months without releasing his crossed leg, he was blessed by the seven Buddhas from whom he received the seven
teachings of interdependent origination. Later the teachings came to be known as “Tsangpa Jare’s classified teachings on interdependent origination”. Thus, he propagated the union of these three lineages. Within this tradition, it was said that “the Upper Drukpa spread like the stars in the sky; the Lower Drukpa spread like the silt of the earth; and the Middle Drukpa spread
like the dust mote in a sunbeam.” Gradually the tradition spread far and wide, proverbially “as far as eighteen days of a vulture’s flight”. During that period, it was also said that “half of the Tibetan population were
Drukpas, half of the Drukpas were mendicants and, half of the mendicants were Siddhis.” From the Middle Drukpa, the family and throne holder of the Drukpa tradition, Zhabdrung Ngawang Namgyal, the unison emanation of Avaloketeshvara and Padmasambhava was born. As per Guru Padmasambhava’s prophecy: Drukpa Tsangpa Jare, who is the emanation of Namkai Nyingpo Who will be known as Ngawang will come to the southern land.
Again, Padmasambhava said in the text “stag sham khog dbub” that: The person named “Ngag” mastered in the Tantric art Will rule the South-Western land and bring peace in the region.
From the “sku lha mkha’ ri” prophecy: From the Ja [rGya] clan prevailing in Tsang, A wisdom embodiment of Pema Gyalpo will appear briefly in the Ngari and Tsang region; He will be heard far and wide like the Thunder Dragon in the region of U-Tsang and the southern land.
Therefore, as per the above prophecy, and as reiterated by Mahakala’s offering of the region as his domain of influence, Zhabdrung Rinpoche came to Bhutan in 1616 AD. He propagated the Buddha Dharma and the Palden Drukpa tradition in particular, emphasizing the
subtle phase of creative meditation on the Nine Deities and realization instructions on the five completion stages. In addition, he adopted the rule of law based on the ten virtuous deeds and sixteen codes of conduct in line with those Bodhisattva incarnate kings
of India and Tibet. Thus, he brought the whole country under the golden yoke of one political administration and gently bound the people together with the silken scarf knot of religious administration. During this period, as per the command of Zhabdrung Rinpoche, in addition to the tradition of the founding masters known as the “Pha Chos”, unique traditions of the sons or the successive followers known as the “Bu Chos” were added by Desi Umzey. He established the three unique traditions of Gar (dances), Thig (arts) and Yang (ritual performances). Along with the traditional system, new suitable features and permissible textures were added to make them unique Bhutanese traditions.
Future Prospect of Vajrayāna Tradition Third, let me address the future of Vajrayāna in Bhutan and its way forward. Through the benevolence and farsighted guidance of our successive kings, Bhutan is giving due consideration and emphasis on our unique culture,
which is based on Buddhist principles. In addition, the Bhutanese population believes in the principles of Karma and interdependent origination. We are aware of the fact that our culture originated from Buddhism. The development policy of His Majesty the King,
cabinet and the public is Gross National Happiness (GNH). The main means to achieve GNH is also the Buddha Dharma. For, in order to make sure that the source, the Sangha flourishes for all times to come, Zhabdrung Rinpoche appointed Je Khenpos as his spiritual successors. A chain of succession to the golden Vajra throne continues until today. His Holiness Trulku Jigme Choeda is the 70th Je Khenpo. In order to promulgate the three sacred sources of teachings of the Pha Chos, Their Majesties the Kings and Their Holiness the Je Khenpos opened several institutes for higher Buddhist learning, led by Tango Buddhist University. Several meditation centers
were also opened led by the Cheri Drubdey Tewa. This ensured sustenance and continuity of the sacred teachings and instructions. Similarly, in order to safeguard and promote the Bu Chos comprising the arts of dances, creations and chants, the performing arts division led by the Chant Master maintained the continuity of the chants, Mudras and music. Likewise, the Kilkhor (Mandala)
Division and Lhadri (Painting) Division continued teaching and learning these unique arts. The Choengyer took control of the Dance Division and has gained coverage and popularity in all Rabdeys (District Monk Body) in all 20 districts due to annual Tsechu (Mask
Dance) Festivals. Conclusion In conclusion, looking at the sustenance and growth of all our religious tradition of the great founding masters and the unique tradition of successive followers, the Vajrayāna tradition of Buddhism is likely to prevail in Bhutan for many more centuries to come.
